"Where do our ideas about economics and economic policy come from? Critics of contemporary economics complain that belief in free markets, among economists and many ordinary citizens too, is a form of religion. It turns out that there is something to the idea: not in the way the critics mean, but in a deeper, more historically grounded sense. Contrary to the conventional historical view of economics as entirely a secular product of the Enlightenment, religion exerted a powerful influence from the outset. Benjamin M. Friedman demonstrates that the foundational transition in thinking about what we now call economics, beginning in the eighteenth century, was decisively shaped by the hotly contended lines of religious thought within the English-speaking Protestant world. Beliefs about God-given human character, about our destiny after this life, and about the purpose of our existence, were all under challenge in the world in which Adam Smith and his contemporaries lived. Those debates explain the puzzling behavior so many of our fellow citizens whose views about economic policies, and whose voting behavior too, seems sharply at odds with what would be to their own economic benefit. Understanding the origins of the relationship between religious thinking and economic thinking, together with its ongoing consequences, provides insights into our current economic policy debates and ways to shape more functional policies for all citizens"--

"Tiffany Shlain explores how turning off screens one day a week can work wonders on your brain, body, and soul." -- from book jacket flap.

How do radical religious sects run such deadly terrorist organizations? Hezbollah, Hamas, Lashkar-e-Taiba, and the Taliban all began as religious groups dedicated to piety and charity. Yet once they turned to violence, they became horribly potent, executing campaigns of terrorism deadlier than those of their secular rivals. In Radical, Religious, and Violent, Eli Berman approaches the question using the economics of organizations. He first dispels some myths: radical religious terrorists are not generally motivated by the promise of rewards in the afterlife (including the infamous seventy-two virgins) or even by religious ideas in general. He argues that these terrorists (even suicide terrorists) are best understood as rational altruists seeking to help their own communities.

The author "shows how a society's wealth is determined not by the supply of physical resources, which are supposedly limited, but by human ingenuity, which constantly redefines what counts as a resource in the first place."

Despite age-old slanders about Jewish economic and business activity, a highly ethical system of laws and customs has always been central to Jewish life. Noted economist and rabbinical scholar Meir Tamari explains that the moral and religious tenets of Judaism have, in fact, created a unique economic framework within which Jews have worked successfully for thousands of years, combining free market practices with social welfare, competition with compassion.

Iconoclast David F. Noble traces the evolution and eclipse of the biblical mythology of the Promised Land, the foundational story of Western Culture. Part impassioned manifesto, part masterful survey of opposed philosophical and economic schools, "Beyond the Promised Land" brings into focus the twisted template of the Western imagination and its faith-based market economy. From the first recorded versions of "the promise" saga in ancient Babylon, to the Zapatistas' rejection of promises never kept, Noble explores the connections between Judeo-Christian belief and corporate globalization. Inspiration for activists and students alike. David Noble is the author of "Progress Without People" (BTL, 1995) and "Digital Diploma Mills" (BTL, 2002). He teaches history at York University, Toronto.

Jews, Money and Social Responsibility is a lively discussion of socially responsible shopping, investment and philanthropy from an American Jewish perspective. The authors explore Judaism's teachings on economics, wealth, individual responsibility and community to develop a contemporary ethic of money and society. Their work offers a unifying vision of economic life that can sanctify and heal ourselves and our world.

Wendy Doniger and Martha Nussbaum bring together leading scholars from a wide array of disciplines to address a crucial question: How does the world's most populous democracy survive repeated assaults on its pluralistic values? India's stunning linguistic, cultural, and religious diversity has been supported since Independence by a political structure that emphasizes equal rights for all, and protects liberties of religion and speech. But a decent Constitution does not implement itself, and challenges to these core values repeatedly arise-most recently in the form of the Hindu Right movements of the twenty-first century that threatened to destabilize the nation and upend its core values, in the wake of a notorious pogrom in the state of Gujarat in which approximately 2000 Muslim civilians were killed. Focusing on this time of tension and threat, the essays in this volume consider how a pluralistic democracy managed to survive. They examine the role of political parties and movements, including the women's movement, as well as the role of the arts, the press, the media, and a historical legacy of pluralistic thought and critical argument. Featuring essays from eminent scholars in history, religious studies, political science, economics, women's studies, and media studies, Pluralism and Democracy in India offers an urgently needed case study in democratic survival. As Nehru said of India on the eve of Independence: ''These dreams are for India, but they are also for the world.'' The analysis this volume offers illuminates not only the past and future of one nation, but the prospects of democracy for all.

About the Author Jacob Neusner is Research Professor of Religion and Theology Bard College Annandale-on-Hudson, NY.

"Beyond the immediate issues of politics and economics lie the larger and deeper realities of history and fidelity. As a Jew I am asking in these essays traditional religious questions in light of our present circumstances: What does it mean to be Jewish after the Holocaust and the consolidation of our empowerment in Israel/Palestine? Coming from a situation of oppression, what does it mean for Jewish history and theology to continue oppressing the Palestinian people? Has our empowerment in Israel brought us the freedom we so urgently needed, or has our abuse of power in Israel brought us a new enslavement and ghettoization which we did not seek, but now pursue almost blindly? Can we be healed of our trauma of Holocaust by finalizing the trauma of the Palestinian people which we as Jews have inflicted? At the lighting of the Shabbat candles, shall we bless our endeavor and thank God for making us into a warrior people?"--

Combines new and reworked academic papers and conference talks in which Neusner explores the relationship of the community of Judaism to the work of its scholars as a problem in the sociology of learning as well as in past and contemporary Judaism. Among his perspectives are the Russian-Jewish momen

A discussion of the Catholic Church's document: Pastoral letter on Catholic social teaching and the U.S. economy. Bibliography: p. 125-127.